USA > New Hampshire > Rockingham County > Hampton Falls > History of the town of Hampton Falls, New Hampshire : from the time of the first settlement within its borders, 1640 until 1900 > Part 10
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Rev. John E. Wood succeeded for two years. Several were added during his ministry.
REV. ZEBULON JONES.
Pastor of Baptist Church and Principal of the Rockingham Academy, 843 to 1851.
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HISTORY OF CHURCH AND PARISH.
Rev. Samuel E. Brown took charge of the church for two years, until September. 1856.
Rev. E. B. Law then succeeded for one year. Eighteen were added during his stay, making a membership of ninety-eight, a higher number than was ever before reached.
In 1859 the church was closed for repairs. Twenty-three mem- bers were dismissed to form the Seabrook church.
Rev. Alfred Colburn was pastor until May. 1863. Frank K. Stratton supplied until March, 1864; Rev. William H. Walker from 1864 until 1862: John M. Driver for one year, to October, 1868. The church was closed most of the time until October, 1870, nearly two years. Then services were carried on by students and others as supplies.
Rev. Mr. Beaman was settled, in 1872, over the societies of Sea- brook and Hampton Falls, and continued until 1876. He was suc- ceeded by Rev. Mr. Burgess for a number of years, who was suc- ceeded by Rev. Charles R. Bailey until 1889.
Rev. W. W. Wakeman was settled over both churches (Hampton Falls and Seabrook) from 1890 to 1897. Rev. Mr. Snell was set- tled in 1897.
This is the only church in the town which maintains religious ser- vices during the entire year, and is active and vigorous in its church work. The last surviving original member, Mrs. Miriam Dodge, died in Dover in 1829. Among those who in the early days did much to lay the foundations of the future prosperity of this church may be mentioned William Brown. George H. Dodge, and Richard Dodge.
THE FIRST CONGREGATIONAL SOCIETY OF HAMPTON FALLS.
The First Congregational Society of Hampton Falls was orga- nized April 30. 1821, with twenty-nine members, and is a lineal descendant of the original church founded in 1:12, of which Revs. Theophilus Cotton, Joseph Whipple, Josiah Bayley, Paine Win- gate, Samuel Langdon, and Jacob Abbot were pastors. During Mr. Abbot's ministry there was a withdrawal of Baptists from the church. At the time of Mr. Abbot's settlement the Congregational churches were divided into Arminians and Calvinists. The former were not believers in the Trinity, and some other things which the Calvinists considered necessary. Mr. Abbot was considered to be-
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HISTORY OF HAMPTON FALLS.
long to the Arminians, and one member of the church objected to him on this account at the time of his settlement. This unsound- ness of doctrine was one of the reasons urged by the Baptists as a reason for withdrawing. Mr. Abbot was a man very tolerant and free in his method of thought for those times. He was pastor of the Hampton Falls church for twenty-eight years. Without preaching the Unitarianism of today his large charity and spirit of free inquiry opened the way for that agitation of the minds of the people which soon resulted in the disintegration of the estab- lished churches. After the Baptists and Calvinists had gone, there was quite an exodus from the original church who united with those from Seabrook and established a society at what is called the "line." After Mr. Abbot was dismissed various ministers were engaged without being regularly settled,-Rev. Messrs. Ward, Whitman, Dow, and Jewett.
Gradually there was a call for more liberal preaching. By the withdrawing of those who went to Seabrook, it left the more numer- ous and liberal portions of the society in possession of the house, records, and name of the society. After the church became Unita- rian a new meeting-house was built, about 1838. It is modeled after the Greek architecture, and is said to resemble a Grecian tem- ple of the ancient times.
Rev. Linus Shaw was settled for a few years over the society. The people were much united in him.
Rev. Mr. Farley preached for a time.
December 27. 1841, Rev. Jacob Caldwell was ordained over the societies of Kensington and Hampton Falls. Rev. Andrew P. Peabody of Portsmouth preached the ordination sermon.
Mr. Caldwell was born in Lunenburg, Mass., graduated from Har- vard College in 1828, studied theology at Cambridge Divinity School, and had, previous to coming here, preached in Calais and Standish, in Maine. He had one son, who is now Prof. George C. Caldwell of Cornell University, New York, and who is one of the most noted chemists in the country. Mr. Caldwell's preaching was of the practical and earnest kind. which encouraged the people to ad- vaneed thought without fear of the results, trusting that the truth was always safe. During the agitation which attended Rev. Theo- dore Parker's first preaching in Boston, Mr. Caldwell, in the spirit of Christian tolerance, said he would welcome Mr. Parker to his pul- pit. Gradually the society was led and grew into the liberal faith.
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HISTORY OF CHURCH AND PARISH.
Mr. Caldwell died in Lunenburg about 1888. Mr. Caldwell was the prime mover in the organization of the Ladies' library during his residence here.
He was succeeded by Rev. Increase Sumner Lincoln, who was born in Warren, Mass., and was a graduate of Yale College. HIe was installed at Hampton Falls over the churches of Kensington and Hampton Falls in 1848. Rev. Thomas T. Stone of Salem, Mass., preached the installation sermon. Mr. Lincoln resigned in 1851. Since then he has preached in Rowe and Warwick, Mass. Afterward he preached for a number of years at Wilton, N. H., where he died about 1895 at an advanced age.
Rev. A. M. Bridge succeeded Mr. Lincoln in 1851. He was born at Lancaster, Mass., and studied theology at the Cambridge Divinity School. He was a man of earnest work and fine culture. He was pastor of the church for fourteen years. He died at Marshfield, Mass., in December, 1865. He was buried beside Rev. Dr. Lang- don in the old burying yard on the cross road.
After the death of Mr. Bridge the pulpit was supplied by Rev. Everett Finley for two seasons. He belonged to the radical wing of Unitarians.
In 1866 an arrangement was made with the Unitarian society of Exeter to have their minister preach here in the afternoon. This practice has continued most of the time since.
Rev. John C. Learned preached for both societies for a number of years, until his removal to St. Louis, Mo., where he died a few years since.
Rev. B. F. MeDaniel performed a like service for a number of years, as have Thomas F. Niekerson and others. The society in Hampton Falls, having become much reduced in numbers, has been able of late to hold meetings only a portion of the time, generally in the summer months.
Among the things which have come down to the Unitarian church as an inheritance from the church established in Hampton Falls in 1712, are three silver communion cups. The inscription upon one of them shows that they were presented to the church by Rev. Theophilus Cotton, the first minister, in 1726, which was the year he died.
In 1832 it was voted to sell the parsonage property. The house and field were purchased by Wells Healey, the pasture by Moses Batchelder. It was voted to divide the proceeds from the sale of
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HISTORY OF HAMPTON FALLS.
the parsonage property among the several religious societies-Con- gregationalists, Universalists. and the two Baptist societies-accord- ing to their polls and estates. Any person not a member of either could designate which should receive his share. The Christian Baptist society still have their portion invested, and have used the interest for the support of preaching. The parsonage property sold for $2.914.45.
After Mr. Healey purchased the parsonage house and building they were repaired and put in good condition. Such of the Uni- tarian ministers as had families generally lived there. Among them were the Rev. Messrs. Shaw, Farley, Caldwell. Lincoln, and Rev. A. M. Bridge, who was living there when the house was burned in 1858.
Soon there was a demand that the old meeting-house should be remodeled into a town house, or be demolished. At the annual meeting in 1840 a committee was chosen to make inquiry as to whom the old meeting-house belonged, and to see if the town had a right to dispose of it. and report at the next town meeting.
In the warrant for the annual town meting, 1842, was the fol- lowing article:
To see if the town will vote to convert the old Congregational meet- ing house into a smaller or more convenient house for doing the busi- ness of the town, to be called the town house. If not to see if the town will vote to sell the old meeting house, the proceeds therof to be appro- priated in building a new town house. If neither of the above propo- sitions pass in the affirmative-To see if the town will vote to raise money for the purpose of building a town house on the common near where the old meeting house now stands.
At the meeting it was voted to sell the town's right in the old meeting-house. Wells Healey. Jeremiah Lane, and George H. Dodge were a committee to carry the above vote into effect and to choose a disinterested committee of two persons to appraise the pews and settle with the pew holders. The house was torn down.
A special town meeting was called May 2, 1842. "to see if the town will vote to use the old meeting-house stuff now lying near the place where it formerly stood for the building of a town house, so far as it will go. in accomplishing said building and to raise money in addition thereto to finish the same."
The meeting was called out of doors, near where the old meeting- house formerly stood. The day was stormy and few were in attend-
REV. A. M. BRIDGE. Pastor of the Unitarian Church, 1851 -- 865
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HISTORY OF CHURCH AND PARISH.
ance. It was voted to pass over the article and dissolve the meet- ing. The stuff was sold at auction in lots bringing $88.50.
The prejudice against this house seems never to have been en- tirely done away with. A number of attempts were made in town meeting to vote money for repairs, which were always decided in the negative.
It is much to be regretted that this house was destroyed. It would at the present time be highly valued. The meeting-houses built about the same time, and of a similar style of construction. at Rocky hill. in Salisbury, Mass .. and at Fremont and Sandown are visited annually by thousands who view them with veneration and regard them as sacred mementos of the past.
At the annual town meeting in 1845,-
Voted to accept the following proposal. To see if the town will vote to sell Wells W. Healey, the piece of land where the old meeting house stood making a straight line by the road from the corner of Wells Healey's land to land of Thomas Brown. and authorize a valid deed to be given of the same. on the following conditions Viz That he pay the town treasury fifty dollars, provide a suitable place, near, and remove the pound, and Wells Healey, giving the town a bond. bind- ing himself. his heirs, and assigns, to convey by deed, sufficient land on the opposite side of the road half way between the meeting house and the parsonage house so called, to ereet a town house, or a school house or both, when wanted by the town for that purpose which con- dition he agrees to, according to the above proposal
DIVISION OF PARSONAGE MONEY.
We the subscribers do voluntarily agree and give our proportion of money received from the sales of the parsonage of Hampton falls Sold by the Selectmen on March 30th 1832, to be a publie fund for the use and benefit of the Congregational Society in Said Hampton falls Hampton Falls October 1, 1832.
Luke Averill Moses Batchelder
Wells Healey Weare D. Tilton Polly Dow
Nancy Green for Stephen Green Ebeneazer Tilton Peter Tilton Heirs of Peter Tilton Esqr Jonathan Cram Elisebeth Sanborn
Henry Robie Aaron Merrill
Abigail Lang. Levi Sanborn Caleb Tilton Sherburn W. Rand Mathew Merrium Aaron Merrill Jr Thayer S. Sanborn
Molly Blake Joseph Akerman
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HISTORY OF HAMPTON FALLS.
Elizabeth Sanborn
Jonathan Nason
Rebecca F. Cram
Levi Lane
Abner Sanborn
Dearborn Lane
John P. Sanborn
Heirs Jeremiah Blake
Polly Prescott
Joshua Pike
Heirs of Josiah Prescott
Jeremiah Godfrey
Simeon Prescott
Michael T. Prescott
James Prescott
Josiah Batchelder
True M. Prescott
Rev. Moses Dow
Aaron Prescott
Moses A. Dow
Reuben Batchelder
Caleb Tilton for
Robert S. Prescott
Jeremiah Lane
Eastern Stage Company
Amount received $1154.91. Receipted for by Levi Lane Reuben Batchelder & Peter Tilton, Assessors of Said Society.
The following gave their proportion for the use and benefit of the First Christian Baptist Society:
Jacob Brown
Green Hardy
Thomas Brown
Daniel Pervear
Zephaniah Brown
Ezekiel Gove
Mary Brown
John Chase
Samuel Brown
Reuben Hardy.
Nancy Green
Caleb Towle
Thomas Moulton
John Marshall
Joseph Moulton
Nathan Pike
Nathan Moulton
James Page
Nathan Robie
Caleb Edgerly
Richard C. Marsh.
Charles Hardy
Charles C Gove
Enoch Blake
David Janvrin
Charles Chase
John B. Brown
John True
Joseph C. Brown
Jacob Gove
Richard Morrill
Nathan Brown
John Gove
William Brown
Amount received $770.22. Receipted for by Jacob Brown Nathan Moulton & Thomas Brown, Wardens of Said Society
The following gave their proportion to the First Baptist Society:
Daniel Pervear Jr
Jacob Dodge
John Weare Aaron M. Gove Nathaniel Perkins
Stephen Dodge
Chevey Chase
Richard Dodge George H. Dodge
Dudley Dodge
Heirs of Billy Dodge
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HISTORY OF CHURCHI AND PARISH.
Amount received $351.77-Receipted for by Richard Dodge Treasurer of said Society
The following gave their proportion for the use and benefit of the Universalist Society of Hampton Falls:
Jacob Perkins
Joseph Melcher
Aaron Sanborn
Frederick Brown
Moses Wells
Mary Brown
Josiah Brown
Nathaniel Healey
Joseph Sanborn
John Brown
Caleb Knight
William Wadleigh
Joseph Cram
Thomas Leavitt
John Brown 3d
David Chase
Levi Brown
Benjamin Sanborn
Sewell Brown
Abraham Dow
Levi Brown Jr
Christoph T. Chase
woalar Josiah Page
George Janvrin
Tappan Chase
Joshua Janvrin
Joseph H. Melcher
Amount received $637.45 Receipted for by Josiah Sanborn. Treas- urer of Said Society
SEATING THE MEETING-HOUSE.
Some description of this practice may not be out of place to inform the reader at the present time something of the methods:
The practice of seating the meeting-house appears to have been done away before the Falls church was organized. A committee was chosen with instructions how to seat the inhabitants. A com- mittee was also chosen to seat this committee, so that there should be no fault found that the committee had chosen the best seats for themselves. There were few pews in the churches and the congregation had seats assigned them upon the rude benches, at the annual town meeting, according to their age, importance, and social standing. A person was fined for occupying a seat assigned to another. Pride. envy, and jealousy were active passions among the people of the olden times, and it was a delicate and difficult matter to "seat the meeting-house," as it was quaintly called. Some towns had a code of rules which were in use to assist in assigning the seats. two of which were "That every male be allowed one degree for every complete year of age he exceeds twenty-one (not to be applied to unmarried women)," and "That some suitable abatement be made where it is well known the person is greatly in debt."
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HISTORY OF HAMPTON FALLS.
TITHING-MEN.
By an act passed in 1:15, tithing-men were annually chosen, whose duty it was to inspect all licensed houses and inform of all disorders to a justice of the peace, and inform of all cursers and swearers.
By an act passed in 1799, all labor and recreation, traveling, and rudeness at places of public worship on the Lord's day were for- bidden. The tithing-men had power to command assistance and forcibly detain all travelers unless they could give a good and sufficient reason for the necessity of traveling. This act was quite generally enforced until about 1825, when the custom of arresting persons for traveling on the Lord's day became obsolete. He was also to keep good order during divine service. He was an effectual terror to all juvenile church-goers.
As a badge of his office the tithing-man carried a black staff two feet long, tipped at one end for about three inches with brass or pewter; at the other end was sometimes attached a fox-tail. Any of the brothers who were found asleep during the service were touched with the hard end of the staff. Sometimes this was not kindly received. An instance is related, which occurred in this town, where the minister, observing one of the prominent brothers asleep, paused in his sermon and asked to have some one wake him, calling him by name. The brother thus wakened did not sleep in his efforts until the minister was dismissed. If any of the sisters were found asleep, the tithing-man drew the fox-tail lightly over their faces, thus gently awakening them from their slumber. Roguish boys sometimes received heroic treatment after the service. These things would seem to indicate that there has been a great im- provement in behavior since those days. Nathan Pike was said to have been very stern with the boys who attended church at the little Christian Baptist chapel, which stood near the site of the town house. The tithing-man, who in the early days was an important personage, gradually became less so. It became a nominal office. For many years one was chosen for each meeting-house, at the town meeting, until about 1854, when the office was by common consent discontinued.
In Newbury, Mass., as early as 16:9, fourteen tithing-men were appointed whose specific duty it was to have charge of ten families
LEVI LANE, ESQ. 1774-1864. Prominent in town matters and in the Unitarian Church.
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HISTORY OF CHURCH AND PARISH.
living in the same neighborhood, being classed for the purpose by the selectmen. The following form of appointment was used:
Dea. Abraham Merrill, You are hereby required to take notice that you are chosen according to Court order by the Selectmen to bee a tythingmen to have inspection into and look over these families that they attend the Public worship of God and do not break the Sabbath and further you are to attend as the Court order declares- [Here follow the names of the families committed to his charge.] By order of the Selectmen ANTHONY SOMERBY,
Reeorder
The tithing-men were to report any irregular conduct on the part of any persons in the families assigned to them.
A SERMON.
DELIVERED AUGUST 15, 1798, AT THE ORDINATION OF THE REV. JACOB ABBOT TO THE PASTORAL OFFICE OVER THE CHURCHI AND SOCIETY IN HAMPTON FALLS, BY ABEL FISKE. A. M., PASTOR OF THE CHURCH IN WILTON, N. H.
If any man speak, let him speak as the oracles of God. I Peter iv, 11.
That great benevolent Being, of whom and through whom and to whom are all things, hath in a wonderful and discriminating manner exhibited his goodness to the human race. While the angels, who kept not their first estate, are reserved in chains, under darkness, to the judgment of the great day, we may receive it, as a faithful saying and worthy of all acceptation, that God hath not sent his Son into the world to condemn the world, but that the world through him might be saved. Even so, Father, for so it seemed good in thy sight. It hath not only pleased God, who is an absolute Sovereign, and who is good and doeth good, to collect from the ruin of human apostasy a church unto himself, which shall be to the praise of his grace while immortality endures; but he hath made many glorious and interesting promises respecting it, and conferred upon it many signal privileges and blessings.
Among the numerous expressions of his goodness, and of his provident care for the instruction and moral improvement of men, we notice the institution of the Christian ministry. That promise, "I will give you pastors according to mine own heart, which shall
8
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HISTORY OF HAMPTON FALLS.
feed with knowledge and understanding," is a promise which breathes a spirit of good will to men. Pastors and teachers are among those gifts which Christ, when he led captivity captive, re- ceived and gave to men for the perfecting of the saints. for the work of the ministry, for the edifying of the body of Christ. And those, whose minds are impressed with a dne sense of the impor- tance of divine and spiritual things, will be ready to express the grateful and devout feelings of their hearts in language like the following: How beautiful are the feet of them that preach the gospel of peace. and bring glad tidings of good things. The sphere in which ministers of religion move is honorable and important. Their work is a good work. They are not left to make a random steerage through life nor to propagate schemes and sentiments of their own. They act as ambassadors: they prove their instructions communicated to them, and they are to preach not themselves, but Christ Jesus the Lord. The words of the text are peculiarly appli- cable to them: "If any man speak, let him speak as the oracles of God."
In the following discourse, some notice will be taken of the supe- rior excellence of the oracles of God above all other writings: of the duty of ministers in their preaching to adhere to the principles and influences of divine revelation: of the motives which should influ- ence them to fidelity, and of the unreasonableness of finding fault with preachers, when they speak as the oracles of God.
Let us notice the superior excellence of the oracles of God above all other writings.
By oracles of God we may understand that system of truths, of doctrines and moral instructions contained in the scriptures of the old and new Testaments. What writings or compositions give such rational, sublime, and exalted views of the perfections and attributes of Deity, and of the nature, extent, and importance of moral virtne? They show to man what is good. They direct him in his most important interests and concerns. They are a competent rule of faith and practice. They respect not only a inan's external deportment but the heart. They inculcate the purest views and sincerity untainted with the least mixture of hypocrisy. The motives, also, by which they enforce the prac- tice of these things which are true, honest, just, pure, lovely, and of good report are great and glorious.
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HISTORY OF CHURCH AND PARISII.
In allusion to the light and privileges of divine revelation. Moses inquires, with transports of admiration and joy, "What nation is there so great. who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous, as all this law which I set before you this day?" And says St. Paul to Timothy. "All scripture is given by inspiration of God, and is profitable for doctrine. for reproof, for correction, for instruction in righteousness; that the man of God may be perfeet, thoroughly furnished unto all good works."
It is most certain that. if mankind were united in a belief of the doctrines which are pointed out in the sacred oracles, and were influenced by the rules and maxims of moral conduct there pre- scribed. social order and happiness would be greatly promoted. God would be worshiped in spirit and in truth. Men would live like a band of brothers, and their union, harmony, and love would be like the dew of Hermon. and as the dew that deseended upon the mountains of Zion. Those hostile passions, which agitate the world with contentions and animosity, with bloodshed and deso- lation would be suppressed. The hearts of men would universally glow with piety. generosity, and kindness. The wolf and the lamb would lie down together, and there would be nothing to hurt or destroy in all the holy mountain. Rulers would be just men. rul- ing in the fear of God. Subjects would lead quiet and peaceable lives in all godliness and honesty. Parents and children, masters and servants, and persons in all the various connexions of life would perform the duties incumbent on them with mutual readiness and delight. In short, their feet would be guided in the way of peace here, and a blissful immortality would await them when called to quit their present and enter upon a new mode of existence.
This leads me to remark that there is, among other things, this superior excellence in the oracles of God above all other writings; they bring into view the mediatorial kingdom of Jesus Christ; they afford light and comfort where other writings can only deal in uncertain conjecture. The oracles of God illuminate the dark valley of the shadow of death. They exhibit life and immortality to view, and give the fullest assurance to such as believe the report of the gospel. and submit to its great practical design that, though their earthly house of this tabernacle were dissolved they shall
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HISTORY OF HAMPTON FALLS.
inhabit a building of God, an house not made with hands, and receive a crown of life and glory, which fadeth not away.
It seems that, if men would, with seriousness, candor, and im- partiality, examine the internal and external evidence of the truth and authenticity of the holy scriptures, the numerous considerations that might be produced to evince their divine original, the nature of the doctrines taught, the excellence of the instructions given, the miracles wrought in testimony of the truth of the divine mis- sion of those who were employed as messengers or publishers of the system, and the fulfillment of the numerous predictions interspersed here and there through the sacred volume, they, instead of being ashamed of the gospel of Christ, would pronounce those happy -- happy in respect to time, and happy in respect to eternity-who are built upon the foundation of the Apostles and Prophets, Jesus Christ being the chief corner-stone.
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